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The narration of the text begins. The author makes it clear at the beginning of each chapter that it is not essentially his views that are being codified but rather the views of the preceptor Atreya. The teaching becomes credible when it comes from an authentic source. When codified knowledge is transmitted, it is mandatory to reveal the source of information and also to confirm its authenticity. [2]

The narration of the text begins. The author makes it clear at the beginning of each chapter that it is not essentially his views that are being codified but rather the views of the preceptor Atreya. The teaching becomes credible when it comes from an authentic source. When codified knowledge is transmitted, it is mandatory to reveal the source of information and also to confirm its authenticity. [2]

It is a fundamental principle in Ayurveda that any medical intervention should not work against the praṇa of the individual as it can lead to decrease in the quality of life, new diseases, reduction in life span or even death. When depletive therapies are done, it has been specified that it should not be antagonistic to the factors that support life - “praṇavirodhina chainam langhanenopapadayet." Thus, the knowledge of the seats of prana and the impact of treatments, injuries and other stresses on them is of utmost practical relevance to the physician. Any affliction to the seats of the life forces needs to be attended to promptly. Treatments succeed only when two factors are managed in the background. One is praṇa, and the other is bala. The text says that life is dependent on praṇa and strength is dependent on udana - “visheṣhat jivitaṃ praṇe udano balamucyate”(the life is seated in prana, while the strength in udana). In the Charaka Samhita, it is mentioned in the Trimarmiyasiddhi that the mahamarmas should be protected with utmost vigilance. The protection of the mahamarmas which are the brain, heart, and bladder is known as mahamarmaparipalana. A thorough knowledge of the seats of the life force, as well as the interventions to protect them, enables the physician to protect the life and strength of the patient, without which, no treatment will succeed.

 

It is a fundamental principle in Ayurveda that any medical intervention should not work against the ''praṇa'' of the individual as it can lead to decrease in the quality of life, new diseases, reduction in life span or even death. When depletive therapies are done, it has been specified that it should not be antagonistic to the factors that support life - ''praṇavirodhina chainam langhanenopapadayet''. Thus, the knowledge of the seats of ''prana'' and the impact of treatments, injuries and other stresses on them is of utmost practical relevance to the physician. Any affliction to the seats of the life forces needs to be attended to promptly. Treatments succeed only when two factors are managed in the background. One is ''praṇa'', and the other is ''bala''. The text says that life is dependent on ''praṇa'' and strength is dependent on ''udana'' - ''visheṣhat jivitaṃ praṇe udano balamucyate'' (the life is seated in ''prana'', while the strength in ''udana'').  

 

In the [[Charaka Samhita]], it is mentioned in the [[Trimarmiyasiddhi]] that the ''mahamarmas'' should be protected with utmost vigilance. The protection of the ''mahamarmas'' which are the brain, heart, and bladder is known as ''mahamarmaparipalana''. A thorough knowledge of the seats of the life force, as well as the interventions to protect them, enables the physician to protect the life and strength of the patient, without which, no treatment will succeed.

 

The entire body is the seat of the life forces. However, the ten seats described here are of utmost importance. It is not difficult to understand why these ten locations are considered to be the special seats of the life forces.

The entire body is the seat of the life forces. However, the ten seats described here are of utmost importance. It is not difficult to understand why these ten locations are considered to be the special seats of the life forces.

Temple: (Shankha): Epidural space, the outermost part of the spinal canal, houses the middle meningeal artery that serves to provide steady blood supply to the meninges. This region is covered by a very thin layer of skull which is also very weak in comparison to the rest of the skull. Any laceration of the middle meningeal artery – due to a trauma or blow to this region – could lead to blood pooling in the epidural space, and consequently, building up of pressure on brain tissues, causing an eventual death of brain cells due to oxygen deprivation.  

 

The depiction of the three vital organs viz., brain, heart, and bladder as the seats of the life force do not need much explanation. These organs are known as the trimarmas, and entire chapters have been devoted to these three vital marmas in the section on treatments (Chikitsa sthana) and clinical success (Siddhi sthana) explaining the various diseases that afflict these organs and how to manage them. Trimarma corresponds to the biomedical concept of the tripods of life, which are the brain, heart, and lungs. In Ayurveda, instead of lungs, the bladder including the kidneys constitute one of the three vital organs that sustain life.

Temple (''Shankha''): Epidural space, the outermost part of the spinal canal, houses the middle meningeal artery that serves to provide steady blood supply to the meninges. This region is covered by a very thin layer of skull which is also very weak in comparison to the rest of the skull. Any laceration of the middle meningeal artery – due to a trauma or blow to this region – could lead to blood pooling in the epidural space, and consequently, building up of pressure on brain tissues, causing an eventual death of brain cells due to oxygen deprivation.  

The word kaṇṭha means throat and also the neck. The throat is important because it is the common passage for food and air and choking can lead to asphyxiation and death. Apart from that, it is also the location of the voice box. If we extend the meaning to include the neck, then there are important blood vessels that connect to the head. The external carotid artery, the jugular vein, and vertebral arteries can suffer injuries leading to life-threatening situations. Injuries to the thoracic inlet are associated with high mortality.   

 

The depiction of the three vital organs viz., brain, heart, and bladder as the seats of the life force do not need much explanation. These organs are known as the ''trimarmas'', and entire chapters have been devoted to these three vital ''marmas'' in the section on treatments ([[Chikitsa Sthana]]) and clinical success ([[Siddhi Sthana]]) explaining the various diseases that afflict these organs and how to manage them. ''Trimarma'' corresponds to the biomedical concept of the tripods of life, which are the brain, heart, and lungs. In Ayurveda, instead of lungs, the bladder including the kidneys constitute one of the three vital organs that sustain life.

 

The word ''kaṇṭha'' means throat and also the neck. The throat is important because it is the common passage for food and air and choking can lead to asphyxiation and death. Apart from that, it is also the location of the voice box. If we extend the meaning to include the neck, then there are important blood vessels that connect to the head. The external carotid artery, the jugular vein, and vertebral arteries can suffer injuries leading to life-threatening situations. Injuries to the thoracic inlet are associated with high mortality.   

The blood is no doubt synonymous with life itself. So much so that Ayurveda refers to bleeding as jivadana or taking away life. It is mentioned in the chapter called Vidhishoṇitiyaṃ that the life forces follow the blood. Qualitative and quantitative parameters of blood need to be maintained for life to be sustained.   

The blood is no doubt synonymous with life itself. So much so that Ayurveda refers to bleeding as jivadana or taking away life. It is mentioned in the chapter called Vidhishoṇitiyaṃ that the life forces follow the blood. Qualitative and quantitative parameters of blood need to be maintained for life to be sustained.   

Shukra, which is loosely translated as the semen, actually represents the potency of reproduction and renewal. It is concerned with the ability of life to renew itself, which is a challenge at the cellular level as well as the level of the organism. Life ceases to continue if it cannot renew itself. For this reason, the shukra is considered to be the seat of the life force.  

Shukra, which is loosely translated as the semen, actually represents the potency of reproduction and renewal. It is concerned with the ability of life to renew itself, which is a challenge at the cellular level as well as the level of the organism. Life ceases to continue if it cannot renew itself. For this reason, the shukra is considered to be the seat of the life force.